In light of the recent debates (in the PCA) over our understanding of the forgiveness of sins (and what that means when we say it), it is helpful to read old guys like Caspar Olevian who helped shape our confessional understanding of Reformed doctrine. Reading through ‘Caspar Olevian and the Substance of the Covenant‘ I come to what he calls the “forgiveness of sins” (remissio peccatorum). And how does he define it but in terms of justification. He calls it “the greatest question in the entire world” (p. 148). What question?

That is, our righteousness before God, that Christ gave himself for our unrighteousness…. Why did he rescue us? Not because of our merit, but of his grace. This is our consolation, that the Gospel is an infallible testimony to us, that God is not only our creator, but also our Father… (p 148)

It is the greatest question in the world because it is the heart of the Gospel of Christ. Why else is the ministry the gospel (and particularly the preaching thereof) so vitally and urgently important? Olevian comments on Romans 1:16 “The Gospel is the Power of God unto salvation to all who believe:

We speak about the purpose for which God instituted the ministry of the gospel. The purpose is that the Lord might powerfully lead to salvation those who believe, sealing in their hearts the gracious remission of sins and renewing the heart into his image and beginning in them eternal life. (p. 148)

So we see here the “remission of sins” is ‘sealed’ to the believer — as is the ‘renewal’ of the heart. Both (justification and sanctification) come as a fruit of the Gospel and are freely given to us by God, in Jesus Christ, by the work of the Spirit

And what’s more, this gospel must be preached to unbelievers and believers alike: for the conversion of the former, and the strengthening and of the latter. But this “benefit” (which we should read as including forgiveness of sins), as R. Scott Clark points out, “is restricted to those who believe, i.e. those ‘predestined by God’.” (p. 149)

Olevian calls this Gospel the “principal doctrine” of the Scriptures. And what is this doctrine? “…how sin, the wrath of God, and eternal death, are removed…” He writes, “…the principal life-giving doctrine, by the outpouring of the Spirit of God was, is, and shall be, the promise of the Gospel. (p. 148)

Furthermore, as far as our justification is concerned, Olevian sees this gospel as set in opposition to the law. But he makes clear that this doesn’t mean the gospel wasn’t present in the Old Testament times as well:

Thus the Holy Spirit constantly affirms throughout Paul that the doctrine of the gospel about the forgiveness of sins and eternal life given freely for the sake of the Son to those who believe, is not in any way new. But from the beginning of the world Christ was promised with his gospel. In order that this might be understood the distinction between law and Gospel must be considered. (p. 150)

So we see here that for Olivian, the gospel was about the forgiveness of sins through the justifying work Jesus Christ imputed by faith unto the believer. And, to further stress this point, it wasn’t to the unbeliever that these things were given — but to “those who believe”. Forgiveness and justification go together. And with them come regeneration, sanctification, and ultimetely glorification.

And, brothers and sisters, this is why the Gospel is so awesome (for lack of a better term). Just as surely as you know (and are convinced) that you are a sinner and have sin in you; and just as surely as you know you’re going to eventually die because of this; you canalso be just as assured that Christ is in you; and because of that fact you are also righteous; just as assured that you have everlasting life in you and that will never perish but will surely be raised from the dead. Just as sure! Think about that. This is definitely good news — the best in the world! And it is for all who believe.

And finally, in view of the recent controversies (great and small, near and abroad) over the nature of the Gospel, it’s helpful to read someone like Olivian who tells us that these kind of difficulties aren’t new. They will always follow the church wherever she goes. Why? Because in this world, the powers of darkness and the principalities and rulers of the air won’t stand for the gospel to be proclaimed among the nations. In fact they’re straining all their efforts (whether by schism, heresy, or persecution) to thwart this very process. But should that discourage us? Well, it didn’t disuade men like Olevian. In his commentary on Romans he would write: “The world…claims I have asserted a new doctrine, but the Gospel is not new.” (p. 147)